Four Riddle-like Aggadic Statements and Their Interpretations By R’ Ezra, Grandson of R’ Eutolus (Menachot 53a-b)

Adir (4x); Yedid (6x); Tov (4x); Zeh (4x)

Menachot 53a (#13) - 53b (#4) - numbering is mine:

In this Talmudic story, Rabbi Ezra, who is from a distinguished lineage, seeks entry at Rabbi Perida's house. Rabbi Perida initially questions the emphasis on Rabbi Ezra's ancestry, arguing that a man's worth should be based on his Torah scholarship, not his lineage. He states that if Ezra is learned in Torah, he deserves entry; if he has both Torah knowledge and lineage, he still deserves entry; but if he has only lineage without Torah scholarship, it would be better for him not to enter.

Upon learning that Rabbi Ezra is indeed a scholar of Torah, Rabbi Perida invites him in. Noticing Rabbi Ezra's embarrassment for having been made to wait, Rabbi Perida offers comfort by teaching a homily. This leads to an intellectual exchange, where Rabbi Ezra responds with several homilies, creatively playing with similar sounding Hebrew words to create aggadic riddles, and then going on to explain them (I skip the detailed technical explanations of each riddle, which are based on Biblical verses).

אמרי ליה רבנן לרבי פרידא: רבי עזרא בר בריה דרבי אבטולס, דהוא עשירי לר' אלעזר בן עזריה, דהוא עשירי לעזרא, קאי אבבא 

אמר: מאי כולי האי? 

1. אי בר אוריין הוא, יאי 

2. אי בר אוריין ובר אבהן, יאי 

3. ואי בר אבהן ולא בר אוריין, אישא תיכליה 

אמרו ליה: בר אוריין הוא 

אמר להו: ליעול וליתי 

חזייה דהוה עכירא דעתיה 

פתח ואמר [...]

כיון דשמעיה דקאמר "אדיר", פתח ואמר "יבא אדיר, ויפרע לאדירים מאדירים באדירים" 

[...]

"יבא ידיד בן ידיד, ויבנה ידיד לידיד, בחלקו של ידיד,¹ ויתכפרו בו ידידים" 

[...]

"יבא טוב, ויקבל טוב מטוב לטובים" 

[...]

"יבא זה, ויקבל זאת מזה לעם זו" 

[...]

The Sages said to Rabbi Perida: The Sage Rabbi Ezra, who is of especially fine lineage, a grandson of Rabbi Avtolus, who in turn is a tenth-generation descendant of Rabbi Elazar ben Azarya, who is a tenth-generation descendant of Ezra the Scribe, is standing and waiting at the gate of the house and seeks entry. 

Rabbi Perida said to the Sages: What is the need for all this detail about Rabbi Ezra’s lineage? 

1. If he is a man of Torah study, he is worthy of entry on his own account, regardless of his ancestors. 

2. And if he is both a man of Torah study and a man of lineage, he is also worthy of entry. 

3. But if he is a man of lineage and not a man of Torah, better for fire to devour him than for him to enter my house. In this case, his lineage is to his detriment, as it highlights his failure to become a Sage like his ancestors.

The Sages said to Rabbi Perida: Rabbi Ezra is a man of Torah study. 

Rabbi Perida said to them: If so, let him enter and come.

When Rabbi Ezra entered his house, Rabbi Perida saw that Rabbi Ezra’s mind was troubled with embarrassment at having to wait outside. 

Therefore, Rabbi Perida taught a homily to comfort Rabbi Ezra. He began and said an interpretation of the verse: 

[...]

When Rabbi Ezra heard Rabbi Perida say the word: Excellent [addir], he too began a homily, one that plays with different forms of this term, and said:

Let the Addir come and exact punishment for the addirim from the addirim in the addirim.

[...]

Rabbi Ezra stated another, similar, homiletic interpretation: Let yadid, son of yadid, come and build yadid for yadid in the portion of yadid, and let yedidim achieve atonement through it.

[...]

Rabbi Ezra stated another, similar homily: Let the good one come and receive the good from the Good for the good ones. 

[...]

Rabbi Ezra stated yet another homily structured in a similar manner. Let this one come and receive this from this One for this people. 

[...]

1. This phrase was used as lyrics for a popular song by the Orthodox Jewish singer Yaakov Shwekey: “ידיד”.